I can’t begin to tell you how many times I have heard that Freya is a goddess of love. Usually, it just ends there. But in my years of working with her, I’ve come to understand so much more about this wonderful goddess, and how she has often been reduced to a misogynistic soundbite. Well, no more.
So, where in the lore does it say that Freya is a goddess of love? Well, in just one small reference, actually. In Gylfaginning, it is said that “She loves poetry, she is good to invoke about love.”  That’s pretty much it when it comes to the mention of love.
Freya is a goddess of sexuality, and in relation, fertility and sensuality. Her brother, Freyr, is more about fertility than Freya, in my opinion. Freya is about the sensuous nature of life, of how to live it pleasurably and to its fullest. She does not really concern herself with fertility, per se, though she is sometimes invoked in birthing, which may be due to her role as a lady of life. Her two daughters are called Hnoss (Jewel) and Gersimi (gem). Are these actual daughters or just a kenning for some of the things she loves the most?
Freya’s power is in her own sovereignty. She chooses how to live her life, and will not let anyone tell her otherwise. She takes on lovers as she wills, but then, so do other goddesses and gods in Norse mythology. It’s not uncommon, really. Loki derides many goddesses and tries to tarnish them with the brush of harlot in Lokasenna. Is this simply a Christian gloss created by those who were writing down these myths? This piece of the lore derides pretty much all of the pagan and magical practices of the gods, and makes it a very suspect piece in my view.
Some will say that Freya’s everlasting search for Óðr demonstrates an aspect of her as a goddess of love. But let’s take a closer look at what the word Óðr means. As a noun, it means “agitation, skill in poetry, poetry, intellect”.  As an adjective,, it means “furious, mad, terrible and even mentally disordered”. Many believe that Freya and the god Óðin have a relationship, and that is it he that she longs for. But is this just looking at the surface, and not delving any deeper into who Freya actually is and what she represents?
Freya was the one who taught the art of seiðr to the gods. She was the original witch. In the magic of seiðr, we often come across a trance practice of walking between the worlds or calling in the spirits. This work can fall into the category of an ecstatic practice, and therefore could it not be that Freya is seeking the ecstasy that comes with magic, poetry, divination, sexual activity and more? What she longs for is to break free from the bonds of “normality” and shows us just how to do so, to reclaim our own power.
Freya is known by many names, including Mardöll (shining of the sea), Hörn (flax), Gefn (the giving), Sýr (the sow, or to shield/protect) and Vanadis (the woman of the Vanir) among others. She is thought to be the witch, Gullveig, whom the Aesir lusted after so much that it began a war. She is also thought to be Mengelöd, a healing goddess atop Lyfjaberg. She is also known as Val-Freya, the chooser of the dead. For when the valiant warriors die, Freya gets first choice of them to come and live with her in her great hall, Sessrumnir, in Folkvang. Odin gets the leftovers. That’s something the television shows and movies neglect to mention.
A teacher of mine told me that Freya is not a goddess of love, per se, but rather a goddess that loves life. She is life itself. So why has she been reduced to a mere soundbite as a goddess of love, time and time again?
Well, Freya is not the first powerful woman to be belittled and demeaned in such a way. It is rife in our culture and society. At the time of writing this article, the misogyny of the British Parliament is coming into light, with over 50 cases of sexual misconduct by Members of Parliament currently being investigated. Our own Prime Minister as the then editor of The Spectator in 2001 printed a cover page article written by now Cabinet minister Michael Gove that deplores men doing “women’s work” such as changing nappies and housework while the woman maintains the position of wage earner. The article was titled: “”The male eunuch – what the wimpy British can learn from the chauvinism of the French”. In the US, the Supreme Court plans to overturn a case which gives women autonomy over their own bodies with regards to Pro-Choice rights. The patriarchy and the misogyny are not just something of the past, but are here and now affecting women all over the world.
We know that the Prose Edda was written by Snorri Sturluson, an historian, poet and politician. The old ways had passed on two hundred years earlier, and Iceland was firmly in the Christian camp. The Poetic Edda may have been written earlier, but both have roots in an oral tradition of poetry that was passed down from generation to generation. And we know how stories can change when a different storyteller is telling the tale. The sovereign goddesses of the Viking Age and earlier are now labelled as “witches” and “harlots”. This label has carried on for centuries. Look at Hilary Clinton, labelled “The Wicked Witch of the Left”, or Anne Boleyn even. Women in politics, whether it is with Republicans or Kings, face such slander when they rise to positions of power. It doesn’t just stop at the Middle Ages, oh no. It has carried through to the present day. Women have been objectified for so long, that it is entrenched in the social fabric of the present day. We have MPs watching porn in the Commons. The whore or witch label is still firmly entrenched upon women in order to keep them from their own power. And so it is with Freya. Or at least, it is still being attempted.
But we know differently. We can see beneath the slurs and slanders and the Christian patriarchal gloss that covers her stories. We know that she is an independent and sovereign entity unto herself. She is beholden to no one. She does as she pleases. And she is there for us. The lore tells us that Freya is the closest to humanity – she reaches out to us when we call for her. She is there for us. And just as we need to reinstate the divine feminine in our own societies as we see women’s rights and sovereignty being stripped away in ever-increasing numbers despite progressive movements, we need to take back the stories and the memories of Freya, The Lady. We need to reclaim her as something more than a goddess of love.
Freya is life, the pleasure of it and the quest for sovereignty of the self. Let’s change our current narrative so that it can truly reflect the nature of this great goddess. And in doing so, we might just change the world too.
 Gylfaginning 24
 Näsström, B. Freya: The Great Goddess of the North, Clock and Rose (2003) p. 63
 Zindra Andersson. Courses now held in Sweden and Germany: https://www.hexenkram.at/en/article/der-pfad-der-vlva-jahresausbildung-mit-zindra-andersson-2022-23/812a89fa-51f9-4d19-bacd-9e0974c1d578
Here’s the new video now up on my YouTube channel, including the stunning scenery of the gorse on the Suffolk heathlands 🙂
While out filming for another full-length video, I came across this stunning scenery on the heath and just had to make a short video with it. Enjoy!
The Druid Path: A Modern Tradition of Nature Spirituality by John Michael Greer
Published by Sterling Ethos, 2021
This book is a great introduction to Druidry. I love a hardcover book, and this little gem published by Sterling Ethos is a really nice production. The corded cover with embossed title, the interior illustrations and the overall print quality is superb. We need more Pagan books that pay attention not only to the content, but also to the print quality and aesthetic! This book will last a long time, for sure. It’s in a nice almost square format too, which is different. It is an introductory book, so it doesn’t go into great length on any given subject, but it does cover all the essentials necessary to begin your path of Druidry.
It is divided into four sections: Part One looks at the sources of Druidry, including the ancient Druids, the Druid Revival and Modern Druidry. This brief history of Druidry covers all the essentials, as well as some new things that I have never come across, including William Stukeley’s elephants (you’ll just have to read the book for more on that one). I am also pleased to see a section on Women in Druidry.
Part Two looks at the Druid teachings, the different strands of Druidry and exercises to help one not just read about it, but also turn it into personal wisdom through experience. The section on “The Two Currents” I had not come across before in my own Druid learning. This chapter discusses the solar current and the earth’s telluric current and how to incorporate that into your practice.
Part Three is the practice of Druidry, an essential section that really shows how Druidry is a living practice, something that must be done, not just read about. I especially like Greer’s words on Druidry as a craft:
“Druidry is not an ideology. Like basketry, forestry, and many other words that end with –ry, it can be best understood as a craft. You don’t become a basket maker or a forester by believing some set of opinions. You become a basket maker by learning and practising basketry, and you become a forester by learning and practising forestry. In the same way, you become a Druid by learning and practicing the craft of Druidry. One of the things this means is that becoming a Druid isn’t an all-or-nothing matter. You start becoming a Druid as soon as you begin learning some elements of the Druid craft, and you keep on becoming a Druid as long as you keep studying and practicing that craft.”
In this section, Greer also introduces us to divination through the Coelbren alphabet, which is not used as much as the Irish ogham taught by many other Druid authors, teachers and organisations. This chapter also gives you some more daily practices and a couple of rituals to get you started.
Part four is about initiation into Druidry. The word initiation means “to begin” and so the ritual set out in this section provides the reader with a definitive point in time where they can say that they started out on the Druid path with directed intention to practice this craft to the best of their abilities. The self-initiation ritual is simple but poignant. Greer ends the book with the following words:
“A more important source of guidance than books and organizations, however, is the time you spend working with the basic practices of Druidry, listening to the One Life, and learning from nature. No one can do that for you. The only thing that limits how much you can learn and grow on the adventure of Druidry is your own willingness to pursue it.”
There is also a helpful glossary, bibliography, recommended resources and index.
I was very pleased with this little book that holds much wisdom. I’d recommend it to anyone starting out on the Druid path who wants a concise introduction contained within a beautifully printed publication.
Three hours to film all on my own, much editing and now here we have it – a 45 minute video! Come join me on a walk through a Suffolk forest on a spring day 🙂
A full moon and the spring equinox not two days apart; the energies leave me reeling, literally. My head has been pounding for two days straight, and I just can’t wait for the tides to turn and for the energy to subside, to slide into the more gentle flow rather than being a gushing torrent of turbulence. The light is too bright, sounds are too loud and everything is just too much. But I know it will change. Things always change.
It’s Friday night and I climb into the car and drive down to the beach. Over the farmer’s fields I can see the moon rising, huge and pink in a clear sky. My head has cleared, for the time being – the painkillers have set in. I am excited as I drive down the winding road, alert for owls and hares.
When I get to the car park there are only two other cars there, one leaving. I grab my bag and my drum and make my way across the shingle beach. I haven’t checked the tides, so I don’t know what awaits me or where the shoreline will be tonight. In the last of the evening light I can make out a figure walking in the distance to my right, and a fishing tent with a man moving about it to my left. As the stones of the shingle roll and crunch under my feet, I am glad for the noise, because it means no one can sneak up on me. These are things a woman alone at night usually considers.
As I reach the ridge of the high tide line, I see below me a beach that is not usually there. The tide is right out, and a long peninsula of shingle stretches out into the sea. I have walked on this shingle spit many times, out into the ocean but never have I seen it stretch so far out. My heart beats faster, as I know this will be a very special night.
I slide down the shingle bank, smooth stones rolling about my boots. The fisherman looks on, probably a little puzzled, but I can’t see his face in the growing dark. I reach a sandy beach, which in this area is a rarity. It’s only a small section, and I walk cautiously across it, because what looks like sand in this part of the world can also be mud, which acts like quicksand and to which many a day-tripper has lost their rubber boots as they scamper unwarily across the surface.
I cross the sand and reach the shingle spit. Walking down it, I raise my eyes to the moon now, and am stopped in my tracks. From where I stand, the spit of shingle stretches out into the sea, marking a pathway straight to the moon. It is incredible, and I am utterly enchanted. I want to walk that road, straight off the shingle spit and out into the waves until I reach the moon.
My senses come back to me, and I make my way down the long peninsula of rolling rocks, the waves lapping at either side of me. It’s exciting, being here, where only one set of footprints shows from a previous adventurer on this night. I walk out a little further, almost to the tip of the shingle spit, but not quite. I’ve never walked out this far before, and I don’t know what the tide will be doing. I have a feeling it’s just turning now, and I don’t want to be caught out. So, 50 yards from the end, I stand.
I am betwixt and between. I am in a place that is not a place, in a time that is not a time. I am utterly between the worlds. I am not on land and I am not at sea. I am surrounded by water with boots firmly on smooth pebbles that roll in and out with the waves. The dark night sky above me is shot through with stars, and the full moon of the spring equinox is rising before me. What a time to be alive.
I take out my drum and start to work with the rhythm of the North Sea. I feel her flowing around me, singing her songs of ebb and flow, of her story of how she came into being. Standing as far out as I am, I understand how the land bridge used to work that carried our ancient Stone Age ancestors across from Europe to this land, before it was cut off by the water. It is still a shallow sea, muddy and roiling and constantly changing, hiding its mysteries beneath the waves.
I drum and sway with the tide. I can see that yes indeed, it is turning. It is now coming in, and I will have to keep my wits about me even as I tumble into ecstasy. My witch blood pounds in my veins, my wild heart soars with the stars above. I call out the goddesses in my life, singing their names, chanting and letting whatever comes to express itself on this night. The wind takes my words and songs away, a gift offered freely to this awesome night. I feel so alive, so utterly free and yet spellbound by the moment. I am the stars in the sky, the moon before me, the waves around me. I am utterly connected, yet without any visible strands that keep me pinned down to just one awareness. This is so exhilarating, so wild, so free. This is pure magic.
I stop drumming and singing and open my arms wide to the sky, drinking it all it. The Fair Folk are all around me, playing in the waves, brushing against my cold skin. I can hear them whispering, feel their light touch upon my hair. Strange sounds are all around me, and I am frightened and not frightened at the same time. This is wyrd.
I am witch. I am a druid. I am one who walks between the worlds. This is who I am.
This is my Friday night.
I have been to many liminal places many different times, but not like this. This is special. I know that my heart will start to beat a little faster just remembering this night.
My ears are cold. I lower my arms and look around, noticing the tide coming in more and more, for that is what it does, without complaint, without effort, without coercion. I must be more like the tide, I think, as I put my drum away. I say my farewells to the place and all who are with me at the moment, and take a last look at the moon. The pathway to her is now under water, hidden beneath the shining surface of Mardöll, obscured by the grace of Nehalennia, taken with the great mystery. It is time to go.
I make my way back up the shingle spit, narrower than before. The fisherman is still there, and I wonder if my chanting, singing and cries were hear by him or whether they were scooped up by the sea there and then. I scramble up the steep shingle bank from the beach, almost twice my height. I sit for a moment at the top, looking at the little bay that has been created by the ever-shifting of the shingle. Each time I come here it is different; a bay disappears or suddenly appears elsewhere, a lagoon shines in the light, a seal swims close to the shore, geese fly overhead to the marshes, a cormorant makes its way home. Each time it is different. Each time it is magical.
I crunch my way back to the car. As I drive down the winding road, watching out for owls and hares, my headache comes rushing back, pounding in my temples. It lasts for two more days, until the equinox shifts the energies, and finally I am released from the swell. I can breathe in the spring sunshine, the daffodils in my garden bobbing their heads in the warmth, the robin singing, the bees beginning to make their rounds. It’s as if the earth has held its breath, and now it is released.
These changing tides are hard on the old body, but I wouldn’t have it any other way. I smell the green grass and moss beneath me, and revel in the blue sky overhead. I give heartfelt thanks for my many blessings, and say a prayer for peace under the late March sunshine.
This month I’ve written a spell for peace (in a war-torn country) that is available to everyone via my Patreon page. You do not need to be a Patron to view or download the pdf of this spell – it is open to all. May we be peace. xoxo